14.1 The Lord said I shall declare again another kind of knowledge: It is the best of all forms of knowledge, by knowing which all the sages have attained the state of perfection beyond this world.
14.10 Prevailing over Rajas and Tamas, Sattva preponderates, O Arjuna. Prevailing over Tamas and Sattva, Rajas preponderates. Prevailing over Rajas and Sattva, Tamas preponderates.
रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते।
तथा प्रलीनस्तमसि मूढयोनिषु जायते ॥
Translation · English
14.15 (a) Meeting with dissolution when Rajas is prevalent, one is born among those attached to work৷৷.
(b) Similarly, one who has met with dissolution when Tamas prevails, is born in the womb of beings lacking in intelligence.
14.16 The fruits of a good deed, they say, is pure and is of the nature of Sattva. But the fruit of Rajas is pain; and the fruit of Tamas is ignorance.
14.18 Those who rest in Sattva rise upwards; those who abide in Rajas remain in the middle; and those, abiding in the tendencies of Tamas go downwards.
अर्जुन उवाच।
कैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो।
किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते ॥
Translation · English
14.21 Arjuna said What are the marks of a man who has crossed beyond the three Gunas? What is his behaviour? And how does he cross beyond the three Gunas?
14.24 He who is alike in pleasure and pain, who dwells in his self, who looks upon a clod, a stone and piece of gold as of eal value, who remains the same towards things dear and hateful and who is intelligent, who regards both blame and praise of himself as eal;
मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः।
सर्वारम्भपरित्यागी गुणातीतः स उच्यते ॥
Translation · English
14.25 He who is the same in honour and dishonour, and the same to friend and foe, and how has abandoned all enterprises - he is said to have risen above the Gunas.
श्रीभगवानुवाच। परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम्। यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः ॥
14.1 The Lord said I shall declare again another kind of knowledge: It is the best of all forms of knowledge, by knowing which all the sages have attained the state of perfection beyond this world.
इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः। सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च ॥
14.2 Resorting to this knowledge, partaking of My Nature, they are not born at the time of creation, nor do they suffer at the time of dissolution.
मम योनिर्महद् ब्रह्म तस्मिन्गर्भं दधाम्यहम्। सम्भवः सर्वभूतानां ततो भवति भारत ॥
14.3 My womb is the great brahman (i.e. Prakrti). In that I lay the germ. From that, O Arjuna, is the birth of all beings.
सर्वयोनिषु कौन्तेय मूर्तयः सम्भवन्ति याः। तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता ॥
14.4 Whatever forms are produced in any womb, O Arjuna, the Prakrti is their great womb and I am the sowing father.
सत्त्वं रजस्तम इति गुणाः प्रकृतिसम्भवाः। निबध्नन्ति महाबाहो देहे देहिनमव्ययम् ॥
14.5 Sattva, Rajas and Tamas are the Gunas that arise from the Prakrti. They bind the immutable self in the body, O Arjuna.
तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम्। सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ ॥
14.6 Of these, Sattva, being without impurity, is luminous and free from morbidity. It binds, O Arjuna, by attachment to pleasure and to knowledge.
रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम्। तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् ॥
14.7 Know, O Arjuna, that Rajas is of the nature of passion springing from thirst and atttachment. It binds the embodied self with attachment to work.
तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम्। प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत ॥
14.8 Know that Tamas is born of false knowledge and deludes all embodied selves. It binds, O Arjuna, with negligence, indolence and sleep.
सत्त्वं सुखे सञ्जयति रजः कर्मणि भारत। ज्ञानमावृत्य तु तमः प्रमादे सञ्जयत्युत ॥
14.9 Sattva generates attachment to pleasure, Rajas to action, O Arjuna. But Tamas, veiling knowledge, generates attachment to negligence.
रजस्तमश्चाभिभूय सत्त्वं भवति भारत। रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा ॥
14.10 Prevailing over Rajas and Tamas, Sattva preponderates, O Arjuna. Prevailing over Tamas and Sattva, Rajas preponderates. Prevailing over Rajas and Sattva, Tamas preponderates.
सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते। ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत ॥
14.11 When knowledge as light illumines from all gateways (i.e., the senses), then, one should know that Sattva prevails.
लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा। रजस्येतानि जायन्ते विवृद्धे भरतर्षभ ॥
14.12 Greed, activity, undertaking of work, unrest and longing - these arise, O Arjuna, when Rajas prevails.
अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च। तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन ॥
14.13 Non-illumination, inactivity, negligence and even delusion - these arise, O Arjuna, when Tamas prevails.
यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत्। तदोत्तमविदां लोकानमलान्प्रतिपद्यते ॥
14.14 If the embodied self meets with dissoution when Sattva prevails, then It proceeds to the pure worlds of those who know the highest.
रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते। तथा प्रलीनस्तमसि मूढयोनिषु जायते ॥
14.15 (a) Meeting with dissolution when Rajas is prevalent, one is born among those attached to work৷৷. (b) Similarly, one who has met with dissolution when Tamas prevails, is born in the womb of beings lacking in intelligence.
कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम्। रजसस्तु फलं दुःखमज्ञानं तमसः फलम् ॥
14.16 The fruits of a good deed, they say, is pure and is of the nature of Sattva. But the fruit of Rajas is pain; and the fruit of Tamas is ignorance.
सत्त्वात्सञ्जायते ज्ञानं रजसो लोभ एव च। प्रमादमोहौ तमसो भवतोऽज्ञानमेव च ॥
14.17 From the Sattva arises knowledge, and from Rajas greed, from Tamas arise negligence and delusion, and, indeed ignorance.
ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः। जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः ॥
14.18 Those who rest in Sattva rise upwards; those who abide in Rajas remain in the middle; and those, abiding in the tendencies of Tamas go downwards.
नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति। गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति ॥
14.19 When the seer beholds no agent of action other than the Gunas, and knows what transcends the Gunas, he attains to My state.
गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान्। जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते ॥
14.20 The embodied self, crossing beyond these three Gunas which arise in the body, and freed from birth, death, age and pain, attains immortality.
अर्जुन उवाच। कैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो। किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते ॥
14.21 Arjuna said What are the marks of a man who has crossed beyond the three Gunas? What is his behaviour? And how does he cross beyond the three Gunas?
श्रीभगवानुवाच। प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव। न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्क्षति ॥
14.22 The Lord said He hates not illumination, nor activity nor even delusion, O Arjuna, while these prevail, nor longs for them when they cease.
उदासीनवदासीनो गुणैर्यो न विचाल्यते। गुणा वर्तन्त इत्येवं योऽवतिष्ठति नेङ्गते ॥
14.23 He who sits like one unconcerned, undisturbed by the Gunas; who knows, 'It is the Gunas that move,' and so rests unshaken;
समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः। तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः ॥
14.24 He who is alike in pleasure and pain, who dwells in his self, who looks upon a clod, a stone and piece of gold as of eal value, who remains the same towards things dear and hateful and who is intelligent, who regards both blame and praise of himself as eal;
मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः। सर्वारम्भपरित्यागी गुणातीतः स उच्यते ॥
14.25 He who is the same in honour and dishonour, and the same to friend and foe, and how has abandoned all enterprises - he is said to have risen above the Gunas.
मां च योऽव्यभिचारेण भक्तियोगेन सेवते। स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते ॥
14.26 And he who, with unswerving Bhakti Yoga, serves Me, he, crossing beyond the Gunas, becomes fit for the state of Brahman.
ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च। शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च ॥
14.27 For I am the ground of Brahman, the immortal and immutable, of eternal Dharma and of perfect bliss.